Many who are convinced that God is non-violent simply dismiss the Old Testament accounts of God commanding or engaging in violence. I don't consider this to be a viable option, for Jesus treats the whole Old Testament as the inspired Word of God. My cross-centered interpretation of these violent portraits allows believers to affirm that God is non-violent while also affirming that all Scripture is "God-breathed.".

I'm sensitive about the criticism [for not producing new playwrights], yes. But I'm hip to it as well. I read 500 new plays a year, and 99.99 percent of them are not good. I see no reason to do a new play just because it's new. It's like kissing your sister, a virtue, but so what? It seems to me more worthwhile to take a proven playwright and say, Write something for us.

Our central job is not to solve the world’s problems. Our job is to draw our entire life from Christ and manifest that life to others. Nothing could be simpler—and nothing could be more challenging.

I don't want to base my life on a symbol, he said resolutely. I want reality, and the Christian faith has always been rooted in reality. What's not rooted in reality is the faith of liberal scholars. They're the ones who are following a pipe dream, but Christianity is not a pipe dream.

So these liberals say historical research can't possibly discover the Jesus of faith, because the Jesus of faith is not rooted in history. He's merely a symbol. But listen: Jesus is not a symbol of anything unless he's rooted in history. The Nicene Creed doesn't say, "We wish these things were true." It says, "Jesus Christ was crucified under Pontius Pilate, and the third day he rose again from the dead,' and it goes on from there.

When we interpret the violent portraits of God through the lens of the cross, we can see God doing in history what he did in a supreme way on Calvary. And this is how these violent divine portraits anticipate, and point us toward, the cross.

So too, since Christ has in principle defeated the fallen "gods" (principalities and powers) who have for ages inspired injustice, cruelty and apathy toward the weak, the poor the oppressed and the needy (Ps. 82), the church can hardly carry out its role in manifesting, on earth and in heaven, Christ's victory over these gods without taking up as a central part of its missions just these causes. We can, in truth, no more bifurcate social concerns and individual salvation than we can bifurcate the cosmic and anthropocentric dimensions of Christ's work on the cross.